Indra's net: defending Hinduism's philosophical unity, by Rajiv Malhotra, Noida, such thing as a uniﬁed Hindu tradition”(Malhotra, , p. INDRA'S NET BY RAJIV MALHOTRA PDF. Indra's Net By Rajiv Malhotra Just how an easy concept by reading can improve you to be a successful person?. Originating in the Atharva Veda, the concept of Indra's Net is a powerful metaphor for interconnectedness. It was transmitted via Buddhism's Avatamsaka Sutra.
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An introduction to Indra's Net by shri Rajiv Malhotra. Read "Indra's Net" by Rajiv Malhotra available from Rakuten Kobo. Sign up today and get $5 off your first download. It is fashionable among intellectuals to assert. Indra's net It is fashionable among many intellectuals to parrot that dharma traditions lacked any semblance of unity before the British period, and that the.
This school claims that Swami Vivekananda and others were disingenuous in making it seem as if there was a unity across Hindu texts, deities, practices, philosophies, etc.
The Neo-Hinduism school claims there was no such unity and that this false unity was manufactured in order to create a national political consciousness. I started to research into the background of this new theory because I intuitively knew, as an insider to the tradition, that this was incorrect, and saw the potential danger to Hinduism. The other big ideas mentioned above helped me develop a rebuttal to Neo-Hinduism.
The sources for my information are mostly the original writings by the very scholars I criticise. Likewise, for the chapter on Agehananda Bharati. An important new insight I provide is that the Indian left draws much of its firepower against Hinduism from this Neo-Hinduism thesis, because this is its basis for claiming that Hinduism is a political construct to oppress the minorities.
The pre-colonial continuity of Hindu thought: This final big idea of my book is to show the pre-colonial continuity of Hinduism. One of the many sources I drew upon for this topic was a book by Andrew Nicholson. Though he has nothing useful to say regarding any of the other big ideas mentioned above, his book focuses on how Vijnanabhikshu prior to the British era had written about the unity of Hinduism and Vivekananda did something similar a few centuries later.
I was delighted to read a Western scholar break ranks from others and acknowledge the fact that Vivekananda drew upon Indian sources and not British ones. For one thing, it turns out that he has, in fact, reworded in better English the ideas lifted from many prior Indians and Westerners who wrote on this matter extensively. So I decided to cite the earlier sources instead, because they are far more accurate and comprehensive.
The second and more important reason for removing Nicholson as a source of knowledge is very serious: he does not espouse the integral unity of Hinduism and, rather, portrays it is a synthetic unity forged by writers like Vijnanabhikshu.
Nicholson fails to do that as it would undermine Neo-Hinduism.
A criticism by Rambachan was only on the Vedanta-Yoga unity issue. He does not refute my position, and his goal is merely to absolve himself from blame as a member of the Neo-Hinduism cabal. At some point in the future I shall respond to him. He has nothing to say whatsoever about the views I present, only the mechanics of writing according to his style.
Serious scholars must engage these ideas, whether they agree with them or oppose them, because such ideas are the need of the hour in changing the discourse on Indian civilisation. Follow us on Twitter and Instagram or like our Facebook page for updates throughout the ongoing event in England and Wales. The issue worth debating is that Pollock sees these ills as deeply rooted in the Vedas themselves and as requiring the abandonment of core metaphysical and sacred perspectives. I am not alone in making this point.
At least one European Indologist accuses Pollock of relocating Orientalism 'to the "New Raj" across the deep blue sea'. Wilhelm Halbfass, the late Indologist at the University of Pennsylvania, took such ridiculous statements into strange, speculative areas and wrote: Would it not be equally permissible to identify this underlying structure as 'deep Nazism' or 'deep Mimamsa'?
Moreover, he draws attention to Pollock's messianism in promoting American scholarship He raises the pertinent question as to whether Pollock is providing the intellectual foundations for America's 'New Raj', to replace the dead British Raj - i. It is important for Pollock that Muslims not be blamed for the decline of Sanskrit.
He writes that any theory 'can be dismissed at once' if it 'traces the decline of Sanskrit culture to the coming of Muslim power' Trying to prove the timing of Sanskrit's decline prior to the Turkish invasions enables him to absolve these invasions of any blame I get the impression that Pollock does not want to dwell on whether Muslim invasions had debilitated the Hindu political and intellectual institutions in the first place Throughout Pollock's analysis, hardly any Muslim ruler gets blamed for the destruction of Indian culture.
He simply avoids discussing the issue of Muslim invasions and their destructive influence on Hindu institutions The impact of various invasions in Kashmir was so enormous that it cannot be ignored in any historical analysis The contradiction between his two accounts, published separately, is serious: Muslim invasions created a traumatic enough shockwave to cause Hindu kings to mobilize the 'cult of Rama' and therefore the Hindus funded the production of extensive Ramayana texts for this agenda.
And yet, the death of Sanskrit taking place at the same time had little relation to the arrival of Muslims.
When Hindus are to be blamed for their alleged hatred towards Muslims, the Muslims are shown to have an important presence; but when Muslims are to be protected from being assigned any responsibility for destruction, they are mysteriously made to disappear from the scene.
He sidesteps the rise in the funding of Persian and Arabic by the secular Indian government and by foreign sponsors, and the concurrent dramatic decline in Sanskrit funding.
He does not expose the downsizing and dismantling of the institutions , both formal and informal, on which Sanskrit and sanskriti have traditionally thrived. Pollock is careful not to implicate the non-Hindu forces that have wreaked havoc against Sanskrit.
For Pollock, the fact that [ I propose a different interpretation of the same data. As per our tradition, the conceptual space of Hindus can be replicated and localized easily.
The Hindu metaphysics of immanence leads to the decentralization of sacred geography It demonstrates that there was no discontinuity in our philosophical traditions as is common perception. You may want to pick the sections you want to read. Moksha, the ultimate Aim of Sanatana Dharma, can be obt This is a long review , it is divided into sections. Moksha, the ultimate Aim of Sanatana Dharma, can be obtained in any of these ways. Since this religion is different from the religions that follow one God, one book, one Prophet and only one way to salvation, there are many people in the west who do not want to call this a religion.
There are many people who want to see this religion disappear from the globe. They want this culture to get fossilized and forgotten.
Now some of them have started accusing Swami Vivekananda of manufacturing Hinduism. What makes the matter worse is the fact that some are using teachings of Adi Shankara, concocting and misinterpreting them to come up with a preposterous claim that Swami Vivekananda came up with a new religion. This book is a rebuttal to all the people who question the inherent Philosophical Unity of Hinduism.
About the Book The book starts with the Purva Paksha where Rajiv Malhotra explains the myths that need to be challenged. Some myths that are widely in circulation are i Hinduism is manufactured ii Hinduism doesnot have any coherence iii Hinduism is founded on oppression iv Seva service to others is a concept that Hindus adopted from the west v Yoga was not treated as a path to salvation by Hindus and Hindus copied it from western science etc.. Then he brings to light the stands taken by various Western Indologists.
He speaks about the hidden agenda and the larger picture that comes from it. The way the works of these people support each other and the way all of them overlook a lot of historical facts are brought to light in a systematic way.